The Contemporary State of Traditional Religions of the Indigenous Peoples of the Siberian Arctic (Krasnoyarsk Krai) Natalia P. K
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The Contemporary State of Traditional Religions of The Indigenous Peoples of the Siberian Arctic (Krasnoyarsk Krai) Natalia P. Koptseva, Department of Cultural Studies, Siberian Federal University, Russia; Academician Kirensky St. 67, Apt. 106, Krasnoyarsk, 660100, Russia, phone +79082114123, e- mail: [email protected] Vladimir I. Kirko, Department of Advertising and Sociocultural Activity, Siberian Federal University, Russia; Department of Economics and Management, Krasnoyarsk State Pedagogical University named after Victor Astafyev, Russia Abstract. The article reports on results of field research conducted in the Siberian Arctic between 2010 and 2015. Field research was conducted at the place of compact residence of indigenous people: Evenks, Dolgans, Nganasans, Chulyms, Nenets people, and Selkup people. In addition to field research, methods of expert interview were applied, with representatives of the indigenous people of the Siberian Arctic, including scholars, community leaders, members of the business community, and local government officials acting as experts. The research made use of statistical data on demographics, places of residence, employment, and religious affiliations of the indigenous peoples of the Siberian Arctic. Ethnic and cultural identities of the indigenous people depend on religious affiliation. Shamanism, the traditional religion of the indigenous peoples of the Siberian Arctic, is assuming new forms; it is adapting in response to market economy, mass culture, and global change. Keywords: Siberian Arctic, indigenous peoples, religion, tradition INTRODUCTION The history of the study of religion indigenous peoples Siberian Arctic has more than a century. These studies have several areas: statistical studies, socio-economic, cultural and ethnographic research. The study of ethnogenesis of indigenous ethnic groups Siberian Arctic also solves the problem of the interaction of socio-cultural practices of different ethnic groups and the common origin of their cultural heritage. In the history of the study of indigenous peoples Siberian Arctic stages can be distinguished: studies to the XIX century; study of end XIX - XX century; modern period Indigenous Studies (1990 - 2000s) (Pedersen, 2001; Koptseva et al., 2015; Peers, 2015a; Zamaraeva et al., 2015). 3 Prolonged relevance and consistency of research interest in the environment of indigenous ethnic groups explained primarily, by the fact that socio-cultural practices of these territories are found in their extreme contrast to the way of life of other nations, and to the present day in some measure preserve this specific aspect. As a result of the research activity is now possible to observe the addition of two polar points of view in relation to the cultural heritage of indigenous peoples, manifested as the basic contradiction of modern science on this issue, and the dispute of cultural realities (Brightman et al., 2014; Koptseva et al., 2014a; Libakova et al., 2015; Siikala, 2014). This contradiction can be formulated as recognition of the need to preserve the cultural heritage of indigenous peoples and at the same time the unacceptability of inhibition processes of modernization of the changing ethnic group. The most consistently developing and sustainable is a look at the cultural heritage of indigenous ethnic groups in the Siberian Arctic as a unique and tragically lost. This approach asserts the need to preserve and protection of cultural heritage of indigenous peoples, especially in a situation of small number. Thanks to this approach were formed vast ethnographic collections of leading Russian and regional museum center. Ways of preserving cultural heritage, recognized in the context of this position are different the locking mechanisms and restoration of the traditions of indigenous peoples: actively used by method of museumification of cultural heritage in its various aspects (museum collections and exhibitions), the method of preservation of intangible cultural heritage (folklore, language), and technology of restoration of heritage (preparation of dictionaries, writing, implementation of training) (Betts et al, 2015; Koptseva et al., 2014b; Libakova et al, 2014;. Price, 2015). Alternative viewpoint argues that conservation measures should not provoke "museumification of people" and interfere with indigenous ethnic groups to follow the path they need change. Modern Russian society is inherent to romanticize the culture, so that indigenous peoples are no longer to be identified in their modern everyday life and mythology of the past becomes a model of the desired social organization. On the one hand, the romanticizing of the past of these peoples understood as a cultural nostalgia, on the other hand, indicates of nationalistic sentiments as "outside" and "inside". Processes of romanticization of culture undeservedly deprived of attention researchers because they are the current trends and view are closely related to problems of nationalism, cultural distance, identity and lead to misunderstanding of contemporary social trends, stating the need to preserve traditional culture media, ignoring the view of the representatives of indigenous peoples as man in his changing every day. Such conceptual stance characterizes of post-Soviet Russia in ethnology. Canadian anthropologist J.D. Anderson noted the enormous gap between prevalent image of the indigenous peoples represented in the classical 3 studies and real their representatives have long to opt for a orientation in the future, not the past, and included in the contemporary socio-cultural processes (Anderson, 2000). Nevertheless, even in conditions of progressive changes worldwide phenomenon largely indicate high adaptive capacity of ethnic traditions. This study has a purpose to solve the contradictions prevalent in academic discussion of views on the cultural heritage of the indigenous peoples of the Siberian Arctic using the search capabilities of preserving the cultural heritage of the indigenous population in modern conditions. Orientation of this search - avoid the tendency "conservation" lifestyle of indigenous peoples to the existing socio-cultural level and create conditions for the implementation of aspects of cultural heritage of their actual the function of maintaining ethnic identity (Alberts, 2015; Kistova et al., 2014; Pimenova, 2015; Sitnikova, 2015). MATERIALS AND METHODS In 2010-2016, researchers and graduate students of Siberian Federal University, Krasnoyarsk State Pedagogical University, Krasnoyarsk State Medical University, and Krasnoyarsk State Agricultural University carried out field research in the settlements predominantly populated by indigenous peoples of the Siberian Arctic: Evenks Dolgans, Selkups, Nenets, Yakuts (Kistova et al, 2013; Koptseva, 2013; Pimenova, 2015; Reznikova, 2013). Field studies conducted in the following towns: settlement Surinda (Evenkia), village Essey (Evenkia), village Karaul (Taimyr), village Nosok (Taimyr), village Pasechnoe (Tyuhtet) settlement Hordogoy (Yakutia), village Hatanga (Taimyr), village Farkovo (Turukhansk). The village Surinda (Evenkia) is a place of residence Evenks are engaged in nomadic reindeer herding. The village Nosok and the village Karaul there are places where they live Nenets. Nenets engaged in nomadic reindeer herding and fishing. Essey settlement is a place where the Yakuts live in isolation. They are engaged in hunting, fishing, gathering berries and useful plants. The village Hatanga (Taimyr) - this is the place where they live Dolgans. They hunt wild reindeer, fishing. The village Hordogoy (Yakutia) - this is the place where they live Yakuts. They occupy a traditional Yakut horse breeding breed, hunting, fishing, gathering medicinal plants. The village Pasechnoe is a place where indigenous ethnic group "Chulyms" live. They are engaged in fishing. Basically, their employment is associated with modern and not traditional professions. Selkups live in the village Farkovo. In Farkovo field studies were conducted in 2010. During field studies used these methods: in-depth interviews, photo and video shooting, questionnaires, participant observation, focus groups, interviews with experts. The scientists kept diaries of observations, where every day recorded the results of their research, did the primary 3 analysis. To obtain the results were studied field research of other scientists; the results were compared and corrected. Also used by statistical information. Been analyzed the research of shamanism in the last 100 years. The results of field studies were discussed at an expert workshop in the Siberian Federal University, Krasnoyarsk State Pedagogical University in 2010-2014. An expert seminar was attended by representatives of indigenous peoples of the Siberian Arctic: 1) Semen Palchin, Nenets, Commissioner for Human Rights of Indigenous Peoples of Krasnoyarsk Krai; 2) Catherina Sinkevich, Evenk, chief specialist of the Ministry of Northern Affairs and Support of Indigenous Peoples of Krasnoyarsk Krai; 3) Valery Wengo, Nenets, member of the Legislative Assembly of Krasnoyarsk Krai; 4) Olga Khomushku, Tuvan, Rector of Tuvan State University; 5) Timur Samatov, Dolgans, businessman; 6) Ljubov Gayulskaya, Evenk, a member of the village administration Surinda They have made a very important point for the understanding of shamanism as a cultural heritage of indigenous peoples of the Siberian Arctic (Amosov et al., 2012; Koptseva et al., 2014b; Krivonogov, 2013; Libakova et al., 2015; Seredkina, 2014). RESULTS AND DISCUSSION